And when the invalidation of what they insisted upon by their saying "If a treasure were sent down to him" became clear, it was followed by what clarifies their insistence in their saying, "Or a messenger came with him" [Hud: 12] by mentioning the messengers and the people of the straight path, those who call to Allah with insight. He said: "And We did not send" meaning by what We have of greatness. And since the sending is for its honor, it cannot occur according to what wisdom has dictated in every time, just as not everyone is suitable for prophethood. And the context is for denying the support of an angel in His saying, "Or a messenger came with him" [Hud: 12], similar to that in the bee, not for denying the prophethood of humans. He included the neighbor as a reminder of that and said: "Except men" (p-247) meaning like you are a man, neither angels nor females - as Ibn Abbas may Allah be pleased with them both said. And the man is taken from walking on the man. "We reveal to them" meaning through the angels like what is revealed to you. "From the people of the towns" is like you are from the people of the towns, meaning the places built with clay and stone and the like, because they are prepared for residence and gathering and the coming of the people of virtues. And that is more suitable for the abundance of intellect, the authenticity of opinion, the sharpness of mind, and the generation of knowledge from the deserts. And Mecca is the mother of the towns in that, because it is a gathering for all creatures for what they are commanded regarding the pilgrimage to the House. And all the Arabs used to come to it; Al-Rummani said: And Al-Hasan said: Allah did not send a prophet from the people of the desert, nor from the jinn, nor from women - this is the end.

And that is because the cities are places of wisdom, and the deserts are the abodes for the emergence of the word. And since Mecca or the towns is a city, and it is with that in the land of the desert, it combined the two matters and succeeded in both effects, because the one sent to it is a gatherer of all that has been scattered in others from the messengers, and a seal for all the prophets, blessings and peace be upon him and upon them all.

And the root of 'qura' is a yāʾ and a wāw with a hamzah and without a hamzah in its fifteen forms. It revolves around the plural, and it necessitates holding back. Perhaps there is spreading from it. The village - with the opening and the kasrah: the gathering place. And 'aqrā' means to remain in the village, and 'qārī' is its inhabitant. 'Qāriyyah' is the present gathering place. And a green bird, either for its permanence or for the gathering of its color for sight. And 'qaryatayn' - the dual form, and most commonly pronounced with a yāʾ: Mecca and Ṭa'if. And 'qaryat al-naml' is the gathering of its soil. And 'qaraytu al-mā'a fi al-ḥawd' means I gathered it. And 'miqrāh' is like a pond, and everything in which water gathers. And 'qary' is water that is collected. And 'al-muddah taqarrā fi al-jurḥ' - meaning it gathers. And 'al-qawārī' are the witnesses - for their gathering of matters. And 'al-qawārī' are the righteous people - as if it is a lightened form of the hamzah. And 'qaraytu al-ḍayf qirā' with the kasrah and the shortening, and with the opening and the lengthening: I added him like I 'iqtaraytu' him. And 'miqrāh' is the dish in which the guest is fed. And 'al-maqārī' are the pots. And 'qurā al-ba'īr' and everything that grazes: the gathering of its grazing in its jaw. And 'qarat al-nāqah' means her jaw swelled from the pain of her teeth, as if she cannot gather the grazing. So it would be from the negative. And 'qara al-bilād' means to follow it, going from one land to another, like 'iqtarāha' and 'istaqrāha' - for gathering between them. And 'qariyā al-mā' is like 'ghaniyā': its flow from the hills, or its location from the elevation to the meadow - because it is the place of its gathering. And 'qurā al-khayl' is a valley - as if they gathered in it. And 'al-qaryah' - like 'ghaniyyah': the staff, because the shepherd gathers with it what he grazes. And with it, he gathers everything that is intended to be gathered. And 'ʿawād' in it is a pillar that is placed in the head of the house, because with it, it is established, and it gathers those who are intended. And the 'ʿawād' of the sail that is in its width from above, because it gathers the sail wrapped and spread out. And 'qaraytu al-ṣaḥīfah' linguistically means 'qara'tuhā' - if I recited it, I gathered its knowledge and words. And 'al-qāriyyah' is the lower part of the spear, because it gathers its thrust, or its upper part, because it gathers its height, and the limit of the spear, because it gathers the intention of its owner. And likewise the limit of the sword. And 'al-qāriyyah' - with emphasis: a green bird, when they see it, they rejoice at the rain - as if it is the messenger of the rain or the precursor of the clouds. Its plural is 'qawārī', as if it is named so because it is the cause of gathering hope for rain. And 'al-qīr' and 'al-qār' are black substances used to coat ships, camels, and the ground, or they are pitch. And in any case, it is a remedy for cracks and pores, so it is the binder between the parts of the ship and others. And this is more viscous than this, more bitter - a comparison to the taste of 'al-qīr', and the bitter also gathers the mouth towards it with grasping. And 'al-qayyūr' - like 'tannūr': the one of low lineage, he compared it to it also because when the need for 'al-qīr' diminished for most people at many times, it became little mentioned - and this is the meaning of obscurity. And 'al-qayyār' is like 'shaddād': the owner of 'al-qīr'. And a well for the children of ʿIjl near Wasit, and it seems it was named for gathering them. And 'qayyār' is the name of a horse, as if for its excellence, it gathers for its owner what he desires. And 'al-qārah' is the bear likewise. And 'al-qārah' is a tribe of Arabs named because the son of al-Shaddākh wanted to disperse them in Kinānah, so their poet said:

We called for a place that does not frighten us, so we are frightened like the fright of the unjust. It has been mentioned in the summary of [UNTRANSLATED-LATIN: al-Ayn] here and elsewhere in the [UNTRANSLATED-LATIN: waw], and the selection of the hadith was chosen: he searched for it - because that is a reason for gathering it. And [UNTRANSLATED-LATIN: al-Qayr] - like [UNTRANSLATED-LATIN: al-Hayyin]: the walls of the skilled archers, because he gathers by that what he wants; and I treated the man with the opening [UNTRANSLATED-LATIN: ruqyah]: I sought refuge for him, and I blew into his refuge - because the one who treats gathers his saliva and blows. And I treated in the matter [UNTRANSLATED-LATIN: ruqyah] - if I ascended upon it - as if you had gathered between its degrees. And [UNTRANSLATED-LATIN: al-Murqah] with the opening and it is broken: the degree, because elevation is one of the effects of gathering. And he raised upon it words [UNTRANSLATED-LATIN: ruqyah]: he elevated, because he gathered it upon him. And the [UNTRANSLATED-LATIN: murqiyy] of the nose: its two sides because they are the gatherers for it; (p-251) and the pure water: the clear, because when it becomes pure, the parts of it become closely bound due to the removal of what was interspersed among them from dust. And the water flows - if it pours, either because it has gathered to the place to which it has poured, or it may be from the negative as in 'he poured it' meaning he spilled it. And the mirage flows and it flows - if it becomes clear above the ground, meaning it fluctuates, either from the negative, or it is a comparison with the gathered. And the [UNTRANSLATED-LATIN: al-Riq] is the fluctuation of water on the surface of the ground from the shallows, meaning for the ease and the like, because it does not fluctuate except while it is gathered. And the [UNTRANSLATED-LATIN: al-Riq] is the beginning of everything and its best from the pure, meaning the clear, because the first gathers to it others, and the best gathers what is intended. And the [UNTRANSLATED-LATIN: al-Riq] also means the falsehood, like the [UNTRANSLATED-LATIN: al-Ryuq] like an oven - a comparison with the mirage. And the saliva of the mouth is well-known, for its gathering, and the [UNTRANSLATED-LATIN: al-Riq] is the strength, for its gathering of what is intended. And the pure [UNTRANSLATED-LATIN: al-Riq]: the clear and everything that was eaten or drunk on an empty stomach, and whoever has nothing in his hand, as if he has been freed from attachments, so his concern has gathered. And whoever is on an empty stomach like [UNTRANSLATED-LATIN: Riqi] like [UNTRANSLATED-LATIN: Kayyis], and he pours by himself: he is generous with it at the time of death, from the one who made the water flow: it poured. And the one who pours - like [UNTRANSLATED-LATIN: Mu'azim]: the one who is always pleased with something, and perhaps the one who has poured it pleases him - if it pleases him, (p-252) so he gathered his concern to him; and the [UNTRANSLATED-LATIN: al-Yariq] is a type of bracelets, because it gathers the wrist. And the [UNTRANSLATED-LATIN: al-Yarqain] - and it is quiet: the straightness and the way and a blight for the crops. And a known illness, and it will be mentioned in 'the most delicate' at the beginning of Surah Al-Hijr, if Allah, the Exalted, wills.

And when consideration of the conditions of those who have passed is essential for salvation from what befell them, the most important matter is to urge this between the end and its relation. So he said: "Do they not travel?" meaning that these deniers should undertake the journey "in the earth," meaning in this type of truth, whether little or much. And when the intended meaning is the journey of consideration, he caused it to follow from his saying: "So let them observe," meaning after their journey and because of it. He pointed out that this is a great matter that should be emphasized by asking about it, mentioning the interrogative tool, and he said: "How was the end of..." meaning the last affair of "those..." And when those whose conditions are to be considered—due to the great matters that befell them—in some of the past times, and the addressees of this Qur'an cannot encompass the people of the earth, even if there is a lesson in each of them, he brought in the preposition and said: "before them" in being pleased with their desires in following their forefathers. And this is as previously mentioned in [Surah Yunus] that the verses do not benefit one who has sealed his heart, and the reminder of the conditions of the past ones of the destruction of the disobedient and the salvation of the obedient, and the objection between that by his saying: "Say, 'Wait, indeed I am with you among those who wait'" [Yunus: 102]. And this indicates that He, the Exalted, is angry with those who turn away from contemplating His verses; and the journey is the extended passage in a direction, and from it is the taking of the journey, and the taking of the skins from leather; and the observation is the seeking to grasp the meaning by the eye or the heart, and its origin is the facing of something with sight to comprehend it.

And when it is possible for the blind of insight to claim that they had a good kind, he said in a manner of loosening the reins: "And the abode" meaning the hour or the state "of the Hereafter," meaning that which has been alerted to by matters that escape enumeration, among them is the abode of this world, for there is no world except with an end. "Better for those who are conscious of Allah," meaning that fear has driven them to make obedience and avoidance a protection from a life whose least outcome is death, even if it is assumed that it extended for a thousand years, and its entire living was abundant without pain.

And when the acceptance of this does not require more than reason, he said, causing it to follow from him [denouncing] them, reproaching them: "Do you not understand?" meaning that they should follow the caller to this straight path.